BBC - Religions - Buddhism: The Four Noble Truths The Four Noble Truths Last updated 2009-11-17 This article examines the Four Noble Truths, four principles which contain the essence of the Buddha's teachings. On this page The Four Noble Truths Statue of Buddha, 1st-2nd century CE, Afghanistan © "I teach suffering, its origin, cessation and path. That's all I teach", declared the Buddha 2500 years ago. The Four Noble Truths contain the essence of the Buddha's teachings. It was these four principles that the Buddha came to understand during his meditation under the bodhi tree. The truth of suffering (Dukkha) The truth of the origin of suffering (Samudāya) The truth of the cessation of suffering (Nirodha) The truth of the path to the cessation of suffering (Magga) The Buddha is often compared to a physician. In the first two Noble Truths he diagnosed the problem (suffering) and identified its cause. The third Noble Truth is the realisation that there is a cure.

The fourth Noble Truth, in which the Buddha set out the Eightfold Path, is the prescription, the way to achieve a release from suffering. The First Noble Truth Suffering (Dukkha) Suffering comes in many forms. Three obvious kinds of suffering correspond to the first three sights the Buddha saw on his first journey outside his palace: old age, sickness and death. But according to the Buddha, the problem of suffering goes much deeper. Life is not ideal: it frequently fails to live up to our expectations. Human beings are subject to desires and cravings, but even when we are able to satisfy these desires, the satisfaction is only temporary. Pleasure does not last; or if it does, it becomes monotonous. Even when we are not suffering from outward causes like illness or bereavement, we are unfulfilled, unsatisfied. This is the truth of suffering. Some people who encounter this teaching may find it pessimistic. Buddhists find it neither optimistic nor pessimistic, but realistic. Fortunately the Buddha's teachings do not end with suffering; rather, they go on to tell us what we can do about it and how to end it.

In order to see this content you need to have both Javascript enabled and Flash installed. Visit BBC Webwise for full instructions The Second Noble Truth Origin of suffering (Samudāya) Our day-to-day troubles may seem to have easily identifiable causes: thirst, pain from an injury, sadness from the loss of a loved one. In the second of his Noble Truths, though, the Buddha claimed to have found the cause of all suffering - and it is much more deeply rooted than our immediate worries. The Buddha taught that the root of all suffering is desire, tanhā. This comes in three forms, which he described as the Three Roots of Evil, or the Three Fires, or the Three Poisons. The Three Fires of hate, greed and ignorance, shown in a circle, each reinforcing the others. Photo: Falk Kienas © The three roots of evil These are the three ultimate causes of suffering: Greed and desire, represented in art by a rooster Ignorance or delusion, represented by a pig Hatred and destructive urges, represented by a snake Language note: Tanhā is a term in Pali, the language of the Buddhist scriptures, that specifically means craving or misplaced desire.

Buddhists recognise that there can be positive desires, such as desire for enlightenment and good wishes for others. A neutral term for such desires is chanda. The Fire Sermon The Buddha taught more about suffering in the Fire Sermon, delivered to a thousand bhikkus (Buddhist monks). Bhikkhus, all is burning. And what is the all that is burning? The eye is burning, forms are burning, eye-consciousness is burning, eye-contact is burning, also whatever is felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact for its indispensable condition, that too is burning. Burning with what? Burning with the fire of lust, with the fire of hate, with the fire of delusion. I say it is burning with birth, aging and death, with sorrows, with lamentations, with pains, with griefs, with despairs. The Fire Sermon (SN 35:28), translation by N̄anamoli Thera.

© 1981 Buddhist Publication Society, used with permission The Buddha went on to say the same of the other four senses, and the mind, showing that attachment to positive, negative and neutral sensations and thoughts is the cause of suffering. In order to see this content you need to have both Javascript enabled and Flash installed. Visit BBC Webwise for full instructions The Third Noble Truth Cessation of suffering (Nirodha) The Buddha taught that the way to extinguish desire, which causes suffering, is to liberate oneself from attachment. This is the third Noble Truth - the possibility of liberation. The Buddha was a living example that this is possible in a human lifetime. Bhikkhus, when a noble follower who has heard (the truth) sees thus, he finds estrangement in the eye, finds estrangement in forms, finds estrangement in eye-consciousness, finds estrangement in eye-contact, and whatever is felt as pleasant or painful or neither-painful- nor-pleasant that arises with eye-contact for its indispensable condition, in that too he finds estrangement. The Fire Sermon (SN 35:28), translation by N̄anamoli Thera.

© 1981 Buddhist Publication Society, used with permission "Estrangement" here means disenchantment: a Buddhist aims to know sense conditions clearly as they are without becoming enchanted or misled by them. Buddha. Photo: Paul Boulding © Nirvana Nirvana means extinguishing. Attaining nirvana - reaching enlightenment - means extinguishing the three fires of greed, delusion and hatred. Someone who reaches nirvana does not immediately disappear to a heavenly realm. Nirvana is better understood as a state of mind that humans can reach. It is a state of profound spiritual joy, without negative emotions and fears. Someone who has attained enlightenment is filled with compassion for all living things. When he finds estrangement, passion fades out. With the fading of passion, he is liberated. When liberated, there is knowledge that he is liberated. He understands: 'Birth is exhausted, the holy life has been lived out, what can be done is done, of this there is no more beyond.' The Fire Sermon (SN 35:28), translation by N̄anamoli Thera.

© 1981 Buddhist Publication Society, used with permission After death an enlightened person is liberated from the cycle of rebirth, but Buddhism gives no definite answers as to what happens next. The Buddha discouraged his followers from asking too many questions about nirvana. He wanted them to concentrate on the task at hand, which was freeing themselves from the cycle of suffering. Asking questions is like quibbling with the doctor who is trying to save your life. In order to see this content you need to have both Javascript enabled and Flash installed. Visit BBC Webwise for full instructions The Fourth Noble Truth Path to the cessation of suffering (Magga) The final Noble Truth is the Buddha's prescription for the end of suffering. This is a set of principles called the Eightfold Path. The Eightfold Path is also called the Middle Way: it avoids both indulgence and severe asceticism, neither of which the Buddha had found helpful in his search for enlightenment. The wheel of the Dharma, the symbol of the Eightfold Path © The eight divisions The eight stages are not to be taken in order, but rather support and reinforce each other: Right Understanding - Sammā ditthi Accepting Buddhist teachings.

(The Buddha never intended his followers to believe his teachings blindly, but to practise them and judge for themselves whether they were true.) Right Intention - Sammā san̄kappa A commitment to cultivate the right attitudes. Right Speech - Sammā vācā Speaking truthfully, avoiding slander, gossip and abusive speech. Right Action - Sammā kammanta Behaving peacefully and harmoniously; refraining from stealing, killing and overindulgence in sensual pleasure. Right Livelihood - Sammā ājīva Avoiding making a living in ways that cause harm, such as exploiting people or killing animals, or trading in intoxicants or weapons. Right Effort - Sammā vāyāma Cultivating positive states of mind; freeing oneself from evil and unwholesome states and preventing them arising in future. Right Mindfulness - Sammā sati The Four Noble Truths of Buddhism By Barbara O'Brien Updated October 04, 2016. The Buddha's first sermon after his Enlightenment centered on the Four Noble Truths, which are the foundation of Buddhism.

The truths are: The truth of suffering (dukkha) The truth of the cause of suffering (samudaya) The truth of the end of suffering (nirhodha) The truth of the path that frees us from suffering (magga) Let's look at one truth at a time. The Truth of Suffering The First Noble Truth often is translated as "Life is suffering." Many people new to Buddhism tune out as soon as they hear this. But the Pali word dukkha also refers to anything that is temporary, conditional, or compounded of other things. Even something precious and enjoyable is dukkha, because it will end. Related to the nature of life is the nature of self. Are we not also temporary, conditional and compounded of many parts? We can understand that life is impermanent but are we, also, impermanent? The Buddha taught that before we can understand life and death we must understand the self. Read More: What the Buddha Meant by "Suffering" The Truth of the Cause of Suffering The Second Noble Truth teaches that the cause of suffering is craving or thirst (tanha). We continually search for something outside ourselves to make us happy.

But no matter how successful we are, we never remain satisfied. The Buddha taught that this thirst grows from ignorance of the self. We go through life grabbing one thing after another to get a sense of security about ourselves. We attach not only to physical things, but also to ideas and opinions about ourselves and the world around us. Then we grow frustrated when the world doesn't behave the way we think it should and our lives don't conform to our expectations. The Buddha's teachings on karma and rebirth are closely related to the Second Noble Truth. Read More: Karma and Rebirth The Truth of the End of Suffering The Buddha's teachings on the Four Noble Truths are sometimes compared to a physician diagnosing an illness and prescribing a treatment. The first truth tells us what the illness is, and the second truth tells us what causes the illness. The Third Noble Truth holds out hope for a cure. The Buddha taught that through diligent practice, we can put an end to craving. Ending the hamster-wheel chase after satisfaction is enlightenment (bodhi, "awakened"). The enlightened being exists in a state called Nirvana.

Read More: Enlightenment and Nirvana The Truth of the Path That Frees Us From Suffering In the Fourth Noble Truth , the Buddha as physician prescribes the treatment for our illness: The Eightfold Path. Unlike in many other religions, in Buddhism there is no particular benefit to merely believing in a doctrine. Instead, the emphasis is on living the doctrine and walking the path. Buddhist Studies (Secondary) The Four Noble Truths » Main » Secondary Level » The 4 Noble Truths The first teaching ever given by the Buddha was to five student monks in a deer park. The Buddha spoke of the Four Noble Truths he had discovered while struggling for enlightenment, these are the central teachings of Buddhism. It was the Buddha's first awareness that life brings with it illness, age, misery and death that lead him to search for a deeper understanding of how we live, and ways to end suffering. Each of these lessons explains the key Buddhist steps in understanding the truth about life, the reasons behind those truths, the possibility of change and the way of life that can lead to a life free of suffering.

All Buddhists study, meditate, think and act in ways that are designed to help them come to a full understanding of each of these Four Noble Truths and to stay on the path the Buddha says will lead them to peace and happiness. The first of the Buddha's sermons after his enlightenment was describing The Four Noble Truths; that life brings suffering, that suffering is part of living, that suffering can be ended and that there is a path that leads to the end of suffering. These ideas sum up the key teachings of Buddhism.  Buddhist History & Culture : Buddhist Timelines, Scriptures, Women, Countries, Deities, Culture, Statistics.  The Buddhist World : Buddhist Monastics, Pilgrimage, Festivals and Ceremonies, Spread of Buddhism.  The Meditation Class : Instructions in Insight and Loving-kindness meditation - showing techniques in sitting and walking.  eBook Library : Nine Maha (Great) Buddhist Crossword Puzzles.  Online Research Projects : Choose a topic from nine suggested research projects.. Copyright © 2008 - BDEA / BuddhaNet. All rights reserved. Basics of Buddhism Buddhism: An Introduction Buddhism is a major global religion with a complex history and system of beliefs.

The following is intended only to introduce Buddhism's history and fundamental tenets, and by no means covers the religion exhaustively. To learn more about Buddhism, please look through our Web Resources section for other in-depth, online sources of information. Siddhartha Gautama: The Buddha Historians estimate that the founder of Buddhism, Siddhartha Gautama, lived from 566(?) to 480(?) B.C. The son of an Indian warrior-king, Gautama led an extravagant life through early adulthood, reveling in the privileges of his social caste. But when he bored of the indulgences of royal life, Gautama wandered into the world in search of understanding. After encountering an old man, an ill man, a corpse and an ascetic, Gautama was convinced that suffering lay at the end of all existence. He renounced his princely title and became a monk, depriving himself of worldly possessions in the hope of comprehending the truth of the world around him. The culmination of his search came while meditating beneath a tree, where he finally understood how to be free from suffering, and ultimately, to achieve salvation.

Following this epiphany, Gautama was known as the Buddha, meaning the "Enlightened One." The Buddha spent the remainder of his life journeying about India, teaching others what he had come to understand. The Four Noble Truths The Four Noble Truths comprise the essence of Buddha's teachings, though they leave much left unexplained. They are the truth of suffering, the truth of the cause of suffering, the truth of the end of suffering, and the truth of the path that leads to the end of suffering. More simply put, suffering exists; it has a cause; it has an end; and it has a cause to bring about its end. The notion of suffering is not intended to convey a negative world view, but rather, a pragmatic perspective that deals with the world as it is, and attempts to rectify it. The concept of pleasure is not denied, but acknowledged as fleeting. Pursuit of pleasure can only continue what is ultimately an unquenchable thirst. The same logic belies an understanding of happiness. In the end, only aging, sickness, and death are certain and unavoidable.

The Four Noble Truths are a contingency plan for dealing with the suffering humanity faces -- suffering of a physical kind, or of a mental nature. The First Truth identifies the presence of suffering. The Second Truth, on the other hand, seeks to determine the cause of suffering. In Buddhism, desire and ignorance lie at the root of suffering. By desire, Buddhists refer to craving pleasure, material goods, and immortality, all of which are wants that can never be satisfied. As a result, desiring them can only bring suffering. Ignorance, in comparison, relates to not seeing the world as it actually is. Without the capacity for mental concentration and insight, Buddhism explains, one's mind is left undeveloped, unable to grasp the true nature of things. Vices, such as greed, envy, hatred and anger, derive from this ignorance. The Third Noble Truth, the truth of the end of suffering, has dual meaning, suggesting either the end of suffering in this life, on earth, or in the spiritual life, through achieving Nirvana. When one has achieved Nirvana, which is a transcendent state free from suffering and our worldly cycle of birth and rebirth, spiritual enlightenment has been reached.

The Fourth Noble truth charts the method for attaining the end of suffering, known to Buddhists as the Noble Eightfold Path. The steps of the Noble Eightfold Path are Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. Moreover, there are three themes into which the Path is divided: good moral conduct (Understanding, Thought, Speech); meditation and mental development (Action, Livelihood, Effort), and wisdom or insight (Mindfulness and Concentration). Karma Contrary to what is accepted in contemporary society, the Buddhist interpretation of karma does not refer to preordained fate. Karma refers to good or bad actions a person takes during her lifetime. Good actions, which involve either the absence of bad actions, or actual positive acts, such as generosity, righteousness, and meditation, bring about happiness in the long run. Bad actions, such as lying, stealing or killing, bring about unhappiness in the long run. The weight that actions carry is determined by five conditions: frequent, repetitive action; determined, intentional action; action performed without regret; action against extraordinary persons; and action toward those who have helped one in the past.

Finally, there is also neutral karma, which derives from acts such as breathing, eating or sleeping. Neutral karma has no benefits or costs. The Cycle of Rebirth Karma plays out in the Buddhism cycle of rebirth. There are six separate planes into which any living being can be reborn -- three fortunate realms, and three unfortunate realms. Those with favorable, positive karma are reborn into one of the fortunate realms: the realm of demigods, the realm of gods, and the realm of men. While the demigods and gods enjoy gratification unknown to men, they also suffer unceasing jealousy and envy. The realm of man is considered the highest realm of rebirth. Humanity lacks some of the extravagances of the demigods and gods, but is also free from their relentless conflict. Similarly, while inhabitants of the three unfortunate realms -- of animals, ghosts and hell -- suffer untold suffering, the suffering of the realm of man is far less. The realm of man also offers one other aspect lacking in the other five planes, an opportunity to achieve enlightenment, or Nirvana. Given the sheer number of living things, to be born human is to Buddhists a precious chance at spiritual bliss, a rarity that one should not forsake.

Buddhist Beliefs: The Four Noble Truths - YouTube Buddhist Beliefs: The Four Noble Truths Want to watch this again later? Sign in to add this video to a playlist. Need to report the video? Sign in to report inappropriate content. The interactive transcript could not be loaded. Loading... Rating is available when the video has been rented. This feature is not available right now. Please try again later. Published on Oct 5, 2013 The Four Noble Truths and the Noble Eightfold Path are fundamental teachings in Buddhism. They are considered equally important among all the Buddhist schools and are central to the core of Buddhist beliefs. Sometimes Buddhists are criticized for always talking about suffering (because of the First Noble Truth); yet the majority of Buddhist teachers I've come across, if not all, are the most peaceful and joyous people I've ever met. So surely, there is more to Buddhism than just suffering. In this video I explain how the Buddha taught the 4 Noble Truths to show us how we can move from a state of unrest to attaining an everlasting peace and happiness, known as nirvana or nibbana.

But first, like any good physician, before prescribing the medicine, the Buddha had to diagnose our problems and show us why we feel less than one hundred percent happy most of the time, and what we can do to fix this. #Buddha Suggested Reading: An excellent article by Ajahn Brahm: Joy at last to know there is no happiness in the world Google+: Subscribe to my YouTube channel for more videos: Copyright notice: if you wish to reproduce the quotes in this video please be aware of the copyright notice from the accesstoinsight website. Provenance: ©1981 Buddhist Publication Society. From Three Cardinal Discourses of the Buddha (WH 17), translated from the Pali by Ñanamoli Thera (Kandy: Buddhist Publication Society, 1981). Copyright © 1981 Buddhist Publication Society. Used with permission. This Access to Insight edition is ©1993--2013. Terms of use: You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc.

available free of charge and, in the case of reprinting, only in quantities of no more than 50 copies; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved. For additional information about this license, see the FAQ. How to cite this document (one suggested style): "Dhammacakkappavattana Sutta: Setting Rolling the Wheel of Truth" (SN 56.11), translated from the Pali by Ñanamoli Thera. Access to Insight, 14 June 2010, . Retrieved on 21 September 2013. Category Buddhism's core beliefs Buddhism's core beliefs Sponsored link. Core beliefs of Buddhism: Buddhism, like most of the great religions of the world, is divided into a number of different traditions. However, most traditions share a common set of fundamental beliefs. One fundamental belief of Buddhism is often referred to as reincarnation -- the concept that people are reborn after dying.

In fact, most individuals go through many cycles of birth, living, death and rebirth. A practicing Buddhist differentiates between the concepts of rebirth and reincarnation. In reincarnation, the individual may recur repeatedly. In rebirth, a person does not necessarily return to Earth as the same entity ever again. He compares it to a leaf growing on a tree. When the withering leaf falls off, a new leaf will eventually replace it. It is similar to the old leaf, but it is not identical to the original leaf. After many such cycles, if a person releases their attachment to desire and the self, they can attain Nirvana. This is a state of liberation and freedom from suffering. The Three Trainings or Practices: These three consist of: Sila: Virtue, good conduct, morality. This is based on two fundamental principles: The principle of equality: that all living entities are equal. The principle of reciprocity : This is the "Golden Rule" in Christianity -- to do onto others as you would wish them to do onto you. It is found in all major religions. Samadhi: Concentration, meditation, mental development. Developing one's mind is the path to wisdom which in turn leads to personal freedom.

Mental development also strengthens and controls our mind; this helps us maintain good conduct. Prajna: Discernment, insight, wisdom, enlightenment. This is the real heart of Buddhism. Wisdom will emerge if your mind is pure and calm. The first two paths listed in the Eightfold Path, described below , refer to discernment; the last three belong to concentration; the middle three are related to virtue. The Four Noble Truths: The Buddha's Four Noble Truths explore human suffering. They may be described (somewhat simplistically) as: Dukkha: Suffering exists: (Suffering is real and almost universal. Suffering has many causes: loss, sickness, pain, failure, the impermanence of pleasure.) Samudaya: There is a cause for suffering. (It is the desire to have and control things. It can take many forms: craving of sensual pleasures; the desire for fame; the desire to avoid unpleasant sensations, like fear, anger or jealousy.) Nirodha: There is an end to suffering. (Suffering ceases with the final liberation of Nirvana (a.k.a. Nibbana). The mind experiences complete freedom, liberation and non-attachment.

It lets go of any desire or craving.) Magga: In order to end suffering, you must follow the Eightfold Path. Sponsored link: The Five Precepts: These are rules to live by. They are somewhat analogous to the second half of the Ten Commandments in Judaism and Christianity -- that part of the Decalogue which describes behaviors to avoid. However, they are recommendations, not commandments. Believers are expected to use their own intelligence in deciding exactly how to apply these rules. Do not kill. This is sometimes translated as "not harming" or an absence of violence. Do not steal. This is generally interpreted as including the avoidance of fraud and economic exploitation. Do not lie. This is sometimes interpreted as including name calling, gossip, etc. Do not misuse sex. For monks and nuns, this means any departure from complete celibacy. For the laity, adultery is forbidden, along with any sexual harassment or exploitation, including that within marriage. The Buddha did not discuss consensual premarital sex within a committed relationship; Thus, Buddhist traditions differ on this. Most Buddhists, probably influenced by their local cultures, condemn same-sex sexual activity regardless of the nature of the relationship between the people involved.

Do not consume alcohol or other drugs. The main concern here is that intoxicants cloud the mind. Some have included as a drug other methods of divorcing ourselves from reality -- e.g. movies, television, the Internet. 1 Those preparing for monastic life or who are not within a family are expected to avoid an additional five activities: 6. Taking untimely meals. 7. Dancing, singing, music, watching grotesque mime. 8. Use of garlands, perfumes and personal adornment. 9. Use of high seats. 10. Accepting gold or silver. There is also a series of eight precepts which are composed of the first seven listed above, followed by the eighth and ninth combined as one.

"Ordained Theravada monks promise to follow 227 precepts!" 3 The Buddha's Eightfold Path consists of: Panna: Discernment, wisdom: Buddhism in a Nutshell - Some Salient Features Some salient features of Buddhism The foundations of Buddhism are the four Noble Truths  namely, Suffering (the raison d'etre of Buddhism), its cause (i.e., Craving), its end (i.e., Nibbana, the Summum Bonum of Buddhism), and the Middle Way. What is the Noble Truth of Suffering? "Birth is suffering, old age is suffering, disease is suffering, death is suffering, to be united with the unpleasant is suffering, to be separated from the pleasant is suffering, not to receive what one craves for is suffering, in brief the five Aggregates of Attachment are suffering." What is the Noble Truth of the Cause of Suffering?

"It is the craving which leads from rebirth to rebirth accompanied by lust or passion, which delights now here now there; it is the craving for sensual pleasures (Kamatanha), for existence (Bhavatanha)[ 7 ] and for annihilation (Vibhavatanha)."[ 8 ] What is the Noble Truth of the Annihilation of Suffering? "It is the remainderless, total annihilation of this very craving, the forsaking of it, the breaking loose, fleeing, deliverance from it." What is the Noble Truth of the Path leading to the Annihilation of Suffering? "It is the Noble Eightfold Path which consists of right understanding, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness, and right concentration." Whether the Buddhas arise or not these four Truths exist in the universe. The Buddhas only reveal these Truths which lay hidden in the dark abyss of time. Scientifically interpreted, the Dhamma may be called the law of cause and effect. These two embrace the entire body of the Buddha's Teachings. The first three truths represent the philosophy of Buddhism; the fourth represents the ethics of Buddhism, based on that philosophy.

All these four truths are dependent on this body itself. The Buddha states: "In this very one-fathom long body along with perceptions and thoughts, do I proclaim the world, the origin of the world, the end of the world and the path leading to the end of the world." Here the term world is applied to suffering. Buddhism rests on the pivot of sorrow. But it does not thereby follow that Buddhism is pessimistic. It is neither totally pessimistic nor totally optimistic, but, on the contrary, it teaches a truth that lies midway between them. One would be justified in calling the Buddha a pessimist if he had only enunciated the truth of suffering without suggesting a means to put an end to it. The Buddha perceived the universality of sorrow and did prescribe a panacea for this universal sickness of humanity. The highest conceivable happiness, according to the Buddha, is Nibbana, which is the total extinction of suffering. The author of the article on Pessimism in the Encyclopedia Britannica writes: "Pessimism denotes an attitude of hopelessness towards life, a vague general opinion that pain and evil predominate in human affairs. The original doctrine of the Buddha is in fact as optimistic as any optimism of the West.

To call it pessimism is merely to apply to it a characteristically Western principle to which happiness is impossible without personality. The true Buddhist looks forward with enthusiasm to absorption into eternal bliss." Ordinarily the enjoyment of sensual pleasures is the highest and only happiness of the average man. There is no doubt a kind of momentary happiness in the anticipation, gratification and retrospection of such fleeting material pleasures, but they are illusive and temporary. According to the Buddha non-attachment is a greater bliss. The Buddha does not expect his followers to be constantly pondering on suffering and lead a miserable unhappy life. He exhorts them to be always happy and cheerful, for zest (piti) is one of the factors of Enlightenment. Real happiness is found within, and is not to be defined in terms of wealth, children, honor or fame. If such possessions are misdirected, forcibly or unjustly obtained, misappropriated or even viewed with attachment, they will be a source of pain and sorrow to the possessors. Instead of trying to rationalize suffering, Buddhism takes suffering for granted and seeks the cause to eradicate it. Suffering exists as long as there is craving.

It can only be annihilated by treading the Noble Eightfold Path and attaining the supreme bliss of Nibbana. These four truths can be verified by experience. Hence the Buddha Dhamma is not based on the fear of the unknown, but is founded on the bedrock of facts which can be tested by ourselves and verified by experience. Buddhism is, therefore, rational and intensely practical. Such a rational and practical system cannot contain mysteries or esoteric doctrines. Blind faith, therefore, is foreign to Buddhism. Where there is no blind faith there cannot be any coercion or persecution or fanaticism. To the unique credit of Buddhism it must be said that throughout its peaceful march of 2500 years no drop of blood was shed in the name of the Buddha, no mighty monarch wielded his powerful sword to propagate the Dhamma, and no conversion was made either by force or by repulsive methods. Yet, the Buddha was the first and the greatest missionary that lived on earth.

Aldous Huxley writes: "Alone of all the great world religions Buddhism made its way without persecution, censorship or inquisition." Lord Russell remarks: "Of the great religions of history, I prefer Buddhism, especially in its earliest forms; because it has had the smallest element of persecution." In the name of Buddhism no altar was reddened with the blood of a Hypatia, no Bruno was burnt alive. Buddhism appeals more to the intellect than to the emotion. It is concerned more with the character of the devotees than with their numerical strength. On one occasion Upali, a follower of Nigantha Nataputta, approached the Buddha and was so pleased with the Buddha's exposition of the Dhamma that he instantly expressed his desire to become a follower of the Buddha. But the Buddha cautioned him, saying: "Of a verity, O householder, make a thorough investigation.

It is well for a distinguished man like you to make (first) a thorough investigation." Upali, who was overjoyed at this unexpected remark of the Buddha, said: "Lord, had I been a follower of another religion, its adherents would have taken me round the streets in a procession proclaiming that such and such a millionaire had renounced his former faith and embraced theirs. But, Lord, Your Reverence advises me to investigate further. The more pleased am I with this remark of yours. For the second time, Lord, I seek refuge in the Buddha, Dhamma and the Sangha." Buddhism is saturated with this spirit of free enquiry and complete tolerance. It is the teaching of the open mind and the sympathetic heart, which, lighting and warming the whole universe with its twin rays of wisdom and compassion, sheds its genial glow on every being struggling in the ocean of birth and death. The Buddha was so tolerant that he did not even exercise his power to give commandments to his lay followers. Instead of using the imperative, he said: "It behooves you to do this  It behooves you not to do this." He commands not but does exhort.

This tolerance the Buddha extended to men, women and all living beings. It was the Buddha who first attempted to abolish slavery and vehemently protested against the degrading caste system which was firmly rooted in the soil of India. In the Word of the Buddha it is not by mere birth one becomes an outcast or a noble, but by one's actions. Caste or colour does not preclude one from becoming a Buddhist or from entering the Order. Fishermen, scavengers, courtesans, together with warriors and Brahmins, were freely admitted to the Order and enjoyed equal privileges and were also given positions of rank. Upali, the barber, for instance, was made, in preference to all others, the chief in matters pertaining to Vinaya discipline. The timid Sunita, the scavenger, who attained arahatship was admitted by the Buddha himself into the Order. Angulimala, the robber and criminal, was converted to a compassionate saint. The fierce Alavaka sought refuge in the Buddha and became a saint. The courtesan Ambapali entered the Order and attained arahatship.

Such instances could easily be multiplied from the Tipitaka to show that the portals of Buddhism were wide open to all, irrespective of caste, colour or rank. It was also the Buddha who raised the status of downtrodden women and not only brought them to a realization of their importance to society but also founded the first celibate religious order for women with rules and regulations. The Buddha did not humiliate women, but only regarded them as feeble by nature. He saw the innate good of both men and women and assigned to them their due places in his teaching. Sex is no barrier to attaining sainthood. Sometimes the Pali term used to denote women is matugama, which means "mother-folk" or "society of mothers." As a mother, woman holds an honorable place in Buddhism. Even the wife is regarded as "best friend" (parama sakha) of the husband. Hasty critics are only making ex parte statements when they reproach Buddhism with being inimical to women. Although at first the Buddha refused to admit women into the Order on reasonable grounds, yet later he yielded to the entreaties of his foster-mother, Pajapati Gotami, and founded the Bhikkhuni Order.

Just as the Arahats Sariputta and Moggallana were made the two chief disciples in the Order of monks, even so he appointed Arahats Khema and Uppalavanna as the two chief female disciples. Many other female disciples too were named by the Buddha himself as his distinguished and pious followers. On one occasion the Buddha said to King Kosala who was displeased on hearing that a daughter was born to him: "A woman child, O Lord of men; may prove even a better offspring than a male." Many women, who otherwise would have fallen into oblivion, distinguished themselves in various ways, and gained their emancipation by following the Dhamma and entering the Order. In this new Order, which later proved to be a great blessing to many women, queens, princesses, daughters of noble families, widows, bereaved mothers, destitute women, pitiable courtesans  all, despite their caste or rank, met on a common platform, enjoyed perfect consolation and peace, and breathed that free atmosphere which is denied to those cloistered in cottages and palatial mansions.

It was also the Buddha who banned the sacrifice of poor beasts and admonished his followers to extend their loving-kindness (metta) to all living beings  even to the tiniest creature that crawls at one's feet. No man has the power or the right to destroy the life of another as life is precious to all. A genuine Buddhist would exercise this loving-kindness towards every living being and identify himself with all, making no distinction whatsoever with regard to caste, colour or sex. It is this Buddhist metta that attempts to break all the barriers which separate one from another. There is no reason to keep aloof from others merely because they belong to another persuasion or another nationality. In that noble Toleration Edict which is based on Culla-Vyuha and Maha-Vyuha Suttas, Asoka says: "Concourse alone is best, that is, all should harken willingly to the doctrine professed by others." Buddhism is not confined to any country or any particular nation. It is universal. It is not nationalism which, in other words, is another form of caste system founded on a wider basis. Buddhism, if it be permitted to say so, is supernationalism.

To a Buddhist there is no far or near, no enemy or foreigner, no renegade or untouchable, since universal love realized through understanding has established the brotherhood of all living beings. A real Buddhist is a citizen of the world. He regards the whole world as his motherland and all as his brothers and sisters. Buddhism is, therefore, unique, mainly owing to its tolerance, non-aggressiveness, rationality, practicability, efficacy and universality. It is the noblest of all unifying influences and the only lever that can uplift the world. These are some of the salient features of Buddhism, and amongst some of the fundamental doctrines may be said: Kamma or the Law of Moral Causation, the Doctrine of Rebirth, Anatta and Nibbana. Copyright © 2008 - BDEA / BuddhaNet. All rights reserved. Essentials of Buddhism - core concepts core concepts Essentials of Buddhism The workings of the mind are examined with great precision in these teachings of the Buddha that originated in India over 2000 years back. However the way to freedom lies not in a scholarly study of these teachings, but instead in practicing meditation and mindfulness.

The reality of suffering draws many to Buddha's teachings; the teachings are not about suffering though. Instead they are about ultimate freedom, and the exuberance that this freedom is accessible to all. Strive to be a Buddha, not a Buddhist! Four Noble Truths The Four Noble Truths THE FOUR NOBLE TRUTHS "I teach about suffering and the way to end it" Shakyamuni Buddha INTRODUCTION The teachings on the four noble truths are among the very first of many teachings that Shakyamuni Buddha gave in Sarnath (near Benares or Varanasi in North-East India), seven weeks after attaining enlightenment in Bodhgaya. These teachings are known to contain the essence of the Buddhist path, regardless of the tradition one follows. 1. THIS IS SUFFERING According to the Buddha, whatever life we lead, it has the nature of some aspect of suffering. Even if we consider ourselves happy for a while, this happiness is transitory by nature. This mean that at best, we can only find temporary happiness and pleasure in life. Suffering (or unsatisfactoriness) can be distinguished in three types: 1.

Suffering of suffering: this refers to the most obvious aspects like pain, fear and mental distress. 2. Suffering of change: refers to the problems that change brings, like joy disappears, nothing stays, decay and death. 3. All-pervasive suffering: this is the most difficult to understand aspect, it refers to the fact that we always have the potential to suffer or can get into problematic situations. Even death is not a solution in Buddhist philosophy, as we will simply find ourselves being reborn in a different body, which will also experience problems. To illustrate this with the words of the 7th Dalai Lama (from 'Songs of spiritual change' translated by Glenn Mullin: "Hundreds of stupid flies gather On a piece of rotten meat, Enjoying, they think, a delicious feast. This image fits with the song Of the myriads of foolish living beings Who seek happiness in superficial pleasures; In countless ways they try, Yet I have never seen them satisfied." Note that "suffering" is an inadequate translation of the word "Dukkha", but it is the one most commonly found, lacking a better word in English.

"Dukkha" means "intolerable", "unsustainable", "difficult to endure", and can also mean "imperfect", "unsatisfying", or "incapable of providing perfect happiness". Interestingly enough, some people actually translate it as "stress". "Suffering is a big word in Buddhist thought. It is a key term and it should be thoroughly understood. The Pali word is dukkha, and it does not just mean the agony of the body. It means that deep subtle sense of unsatisfactoriness which is a part of every mind moment and which results directly from the mental treadmill. The essence of life is suffering, said the Buddha. At first glance this seems exceedingly morbid and pessimistic. It even seems untrue. After all, there are plenty of times when we are happy. Aren't there. No, there are not. It just seems that way. Take any moment when you feel really fulfilled and examine it closely. Down under the joy, you will find that subtle, all-pervasive undercurrent of tension, that no matter how great this moment is, it is going to end.

No matter how much you just gained, you are either going to lose some of it or spend the rest of your days guarding what you have got and scheming how to get more. And in the end, you are going to die. In the end, you lose everything. It is all transitory." Henepola Gunaratana, from ' Mindfulness in Plain English '. 2. THE CAUSES OF SUFFERING The reason that we experience suffering comes ultimately from our mind. According to Buddhism, our main mental problems or root delusions are: attachment , anger and ignorance . Because of these delusions, we engage in actions that cause problems to ourselves and others. With every negative action (karma) we do, we create a potential for negative experiences. (See also the page on karma .) How can attachment bring us suffering? We just have to think of chocolate and there is the temptation of eating more than is good for us. Or as example, my favourite story: the way people used to catch monkeys in South India: One takes a coconut and makes a hole in it, just large enough that a monkey can squeeze its hand in. Next, tie the coconut down, and put a sweet inside. What happens next is pure attachment.

The monkey smells the sweet, puts his hand into the coconut, grabs the sweet and ... the hole is too small to let a fist out of the coconut. The last thing a monkey would consider is to let go of the sweet, so it is literally tied down by its own attachment. Often they only let go when they fall asleep or become unconscious because of exhaustion. Ultimately, the Buddha explains that our attachment to life keeps us in cyclic existence or samsara, which does not bring us continuous happiness. How can anger bring us suffering? As will be explained in the page on karma, all of our actions have consequences. Doing harm to others will return to us as being harmed. Anger is one of the main reasons we create harm to others, so logically it is often the cause of suffering to ourselves. How can ignorance bring us suffering? This is explained in two ways: - The conventional explanation is that because we are not omniscient, we regularly get ourselves into trouble. We do not realise all the consequences of our actions, we do not understand other beings and we do not understand why the world is exactly the way it is. So we often end up in situations where we do not take the best actions.

Just reflect for a moment how often we think: "If only I had known this earlier..." - The more complicated explanation refers to the most profound aspect of Buddhist philosophy: ultimate truth or emptiness. This is a vast subject, and also after reading the page on wisdom it is still unlikely that it will be completely clear; it takes years of study and meditation to realise the insight into the wisdom of emptiness. To put it very simple: reality is not what it seems to us. As reality is different from our opinions about it, we get ourselves into trouble. As long as we fail to realise the ultimate truth, we will be stuck in cyclic existence. While being in cyclic existence, we will always experience some aspect of suffering (which is at least having the potential for future suffering). ^Top of Page 3. SUFFERING CAN END, NIRVANA IS PEACE This is the most positive message of Buddhism: although suffering is always present in cyclic existence, we can end this cycle of problems and pain, and enter Nirvana, which is a state beyond all suffering.

The reasoning behind this Third Noble Truth is the fact that suffering and the causes of suffering are dependent on the state of our own mind, so if we can change our own mind, we can also eliminate suffering. The reasons we do actions that cause ourselves and others harm come from our delusions. When we possess the proper wisdom (conventional and ultimate), we can rid ourselves of delusions, and thus of all our problems and suffering. When this process is complete, we can leave cyclic existence and enjoy the state of Nirvana, free of problems. The reasoning so far is simple enough, when we are ill, we go to a doctor. He knows (hopefully) what is wrong and prescribes medicines and gives us advice, which we need to take and folow up to get well again. Likewise, when a spiritual teacher prescribes us a practice and the development of wisdom to end our suffering, we still need to follow the instructions, otherwise there will be no effect. That leads us to the last Noble Truth of the Path of the 'medicine'. 4.

THE TRUE PATH, OR EIGHT-FOLD NOBLE PATH If we can control our body and mind in a way that we help others instead of doing them harm, and generating wisdom in our own mind, we can end our suffering and problems. The Buddha summarised the correct attitude and actions in the Eight-fold Noble Path: (The first 3 are avoiding the 10 non-virtues of mind, speech and body:) Correct thought: avoiding covetousness, the wish to harm others and wrong views (like thinking: actions have no consequences, I never have any problems, there are no ways to end suffering etc.) Correct speech: avoid lying, divisive and harsh speech and idle gossip. Correct actions: avoid killing, stealing and sexual misconduct Correct livelihood: try to make a living with the above attitude of thought, speech and actions. Correct understanding: developing genuine wisdom. (The last three aspects refer mainly to the practice of meditation :) Correct effort: after the first real step we need joyful perseverance to continue. Correct mindfulness: try to be aware of the "here and now", instead of dreaming in the "there and then". Correct concentration: to keep a steady, calm and attentive state of mind.

The Buddha explained that we can use the Four Yardsticks to assess if we are practicing the correct way: we should feel happiness, compassion , love and joyous effort when practicing. If none of these are present, something is definitely wrong with our practice. "One way to prevent mental suffering is to observe ourselves and figure out what triggers our problem. If we can identify what makes our blood pressure rise and causes us to feel upset, then we have taken a big step toward seeing the larger picture. With this wider perspective, there is less chance that we will jump back into an old habitual pattern that only makes us feel bad. It is not that we have to stop going to all family holidays, but that we figure out ways to enjoy the parts that are enjoyable, like the delicious food and the chance to connect with people, and to feel more neutral and detached about the annoying or hurtful moments. We often place too many expectations and requirements on ourselves and those around us. We could give the situation a little space and see what develops.

The kindest thing we can do in these situations is to remain calm and refrain from causing more difficulty." From: Your Mind Is Your Teacher: Self-Awakening through Contemplative Meditation by Khenpo Gawang "Products are specially designed to catch the eye and captivate the mind. Because we focus on what else there is to acquire, rather than what we already have, we fall into the endless upgrade game. “The functions you need are coming in the next version! The new design is so much more attractive! And it comes in your favorite color!” These products may be mass-produced, but they are custom-made to suit our greed and grasping. They are exactly tailored to deceive us with their appearances. As I see it, however, the bigger problem is the gullibility of our mind. This is what really leaves us vulnerable to the deceptive allure of things. In other words, we ourselves are the bigger problem. Sometimes we are like small children; when it comes to assessing our own needs, we often show no sign of maturity. Just think about it: When a little child cries, the easy way to stop him is to give him a toy.

We dangle it in front of him and wave it around to catch his attention until he reaches out to grab it. When we finally hand over the toy, he quiets down. Our goal was just to stop his crying. We did not try to address the child’s underlying needs. We gave him something else to desire, and tricked him into falling silent for the time being." From: The Heart Is Noble: Changing the World from the Inside Out by H.H. the Seventeenth Karmapa, Ogyen Trinley Dorje So after recognising the existence and causes of our problems and suffering, the third Noble Truth explains that we do not need to suffer endlessly, and the fourth Noble Truth describes what we can do to end all suffering; treading on the actual spiritual path. LINKS For meditations on suffering and other subjects, see the List of Sample Meditations . Looking for an entire online book on Buddhism? Click here to continue to the web page of Peter Della Santina. Just for fun: About the time we can make ends meet, somebody moves the ends. Herbert Hoover, U.S. President If electricity comes from electrons, does morality come from morons?

Anon We are born naked, wet, and hungry, and get slapped on our ass ... Then things get worse. Trouble defies the law of gravity. It's easier to pick up than to drop. Johathan Raban

Question: The Four Noble truths are a key feature of which religion?
Answer: Buddhism